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Morning Session I Will Not Recite the Whole Tibetan Version of the Heart

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Morning Session I Will Not Recite the Whole Tibetan Version of the Heart THE TRANSCRIPT OF HIS HOLINESS THE DALAI LAMA TEACHING ON THE EIGHT VERSES OF MIND TRAINING BOSTON MA - OCTOBER 30, 2014 Hosted by the Prajna Upadesa Foundation, the Vietnamese Community and Spiritual Friends Photo © Prajna Upadesa Foundation Morning Session I will not recite the whole Tibetan version of the Heart Sutra but I will recite the one stanza at the beginning which a salutation to the Perfection of Wisdom composed by Buddha’s son Rahula. Then this will be followed by three repetitions of the Heart Sutra’s mantra Om Tadhyata. After this I will say two separate stanzas of salutations. One from Maitreya’s Ornament of Clear Realization which is a very important text that explains the implicit meaning of the Perfection of Wisdom teachings, implicit meanings as presented within the framework of what is called the Seventy Points and Maitreya’s text is the classic authority on this. So I will recite the salutation from that text. This will be followed by a salutation verse from Nagarjuna’s Fundamental Wisdom on the Middle Way. Again the Nagarjuna’s writings and particularly this text presents the explicit subject matter – the Perfection of Wisdom teachings –which is the teaching on emptiness. Thank you. Spiritual brothers and sisters, I feel great honor having this opportunity and thank you for inviting me for this talk or teachings. And also this hat, very useful! (Laughs and laughter.) If other people who also have this, face this same sort of problem, too much light, then you can wear this hat - very good protection for your eyes. Within the Vietnamese communities in different countries, many people are refugees like the Tibetans. And although they are quite well settled, they carry their own culture, including their own religions and Buddhist tradition, which is different than the Sanskrit tradition. The Vietnamese showed real determination to preserve their own culture. That is very important. Lifestyles are more or less universal now. But culture, especially traditional culture, is something very valuable. The development of any culture is not decided from above, but formed from a specific environment, out of which you will gradually see a certain way of life, a certain way of surviving, and way of thinking. That is what we call culture. Well then, Vietnamese people are quite tough, which can certainly be seen during the Vietnam war. But toughness in the sense of violence is not good, though toughness in preservation of meaningful culture, including meaningful Buddhadharma is very good. The proper way to preserve Buddhadharma is not just making one temple and a Buddha statue, and always sitting in silence. The proper way for preservation of Buddhadharma is through infinite love, altruism combined with human intelligence, wonderful human intelligence. The Heart Sutra is talking about something which only we human beings can understand. So therefore the proper way of preservation of the Buddhadharma is study. In order to transform our emotions, our mind, we need conviction. Not to simply to carry on with tradition but to see reasons, values, then develop enthusiasm and conviction. This is what we call “analytical meditation” - analyze, analyze! Buddha himself expressed, “All my followers – monks, scholars, should not accept my teaching out of faith, out of devotion but rather thorough investigation and experimentation. Then, once you are convinced, then you accept.” So therefore, all those Nalanda masters, such as Nagarjuna and Chandrakirty, they really follow Buddha’s advice. They investigate, even Buddha’s own word. If in Buddha’s own word, through investigation, they find some contradictions with our experience, then we have the right to reject. So we are now in the 21st Century. I think altruism, infinite altruism, is highly relevant in today’s world. In today’s world there is a lot of violence, cheating, and bullying. So altruism is very important. As far as a compassionate attitude of altruism, many major religious traditions carry the same message. Now the goal of Buddhadharma is to utilize human intelligence in the maximum way. Since Buddhism, particularly the Sanskrit tradition, places much emphasis on investigation, our contact with scientists has been very helpful. Their approach is also investigation, experimentation. So therefore, study is very important. I am always telling every Buddhist, we should be 21st Century Buddhists. In the past, sometimes we simply carried Buddhadharma with blind faith. When we chant: Buddham saranam gacchami (I go for refuge to the Buddha) Dhammam saranam gacchami (I go for refuge to the Dharma) Sangham saranam gacchami (I go for refuge to the Sangha) We repeat without knowing what is Buddha, what is Dharma, what is Sangha. In the past, the public education was poor, and the way of thinking was quite simple, so blind faith was fine. But today, every country, every people, emphasizes the importance of education. Similarly, education about Buddhism is equally important. Study is very important – that I am always saying. So whether we believe or accept Buddhism, that is up to the individual. With any religion, whether to accept or reject is up to the individual. But once we accept any religion, then we must be serious and sincere with genuine enthusiasm and conviction. Eight Verses of Mind Training is a text mainly about altruism. But first, I want to say a few words regarding the Heart Sutra since the text is available. According to the Sanskrit tradition, the Buddha accumulated wisdom and merit over a period of three innumerable eons and ultimately attained enlightenment in the form of the Nirmanakaya, emanation body. Then he turned the Wheel of Dharma. The First Wheel of Dharma is the public sermon on the Four Noble Truths. The sermon of the Four Noble Truths is so important in that it lays the basic framework of the entire Buddhist path to enlightenment. If you look at the teachings of the Four Noble Truths, the essence of the teachings is really the presentation of the law of cause and effect. If you look among the Indian religious traditions, they often were theistic traditions whose explanations of the origin of the world is based upon the idea of God’s creation. In contrast, the non-theistic Indian traditions such as one branch of the Samkhya school and Jainism and Buddhism do not accept any notion of creation or an eternal God as creator. According to these spiritual traditions, the understanding of the evolution of the entire world, including sentient beings, including our diverse experience of pain and pleasure, has to be understood in terms of the law of cause and effect. All of these arise on the basis of their own causes and conditions. This principle is presented in the Four Noble Truths. If you look at the Four Noble Truths, there are the 1)Truth of Suffering; 2)Truth of its Origin; 3)Truth of Cessation; 4) and Truth of the Path. The Suffering and Cessation are the two results, or effects. The Path and the Origin are the two causes. Thus there are two sets of causes and effects. The teachings of the Four Noble Truths directly relate to our basic aspirations as sentient creatures, which are our drive to seek happiness and our instinct to avoid suffering. Suffering is something that we instinctively shun, avoid. Happiness is something we instinctively seek. Suffering comes from its origins, and this is where the Second Noble Truth comes into the picture. Suffering does not come from nowhere. It comes from a specific set of causes and conditions, which are identified as the origin of suffering. The Buddha also presents the possibility of cessation. Cessation is not just any ordinary state of experience or happiness, but rather is a permanent, lasting happiness which can only be attained through seeking its own causes and conditions. This is the Fourth Noble Truth, the Truth of the Path. In brief, the Four Noble Truths teachings are the explanation of the law of cause and effect in relation to what we as sentient beings instinctively aspire for, happiness, and avoid, suffering. The teachings on the Four Noble Truths, the turning of the Wheel of Dharma, is something that is universal to all the Buddhist traditions. But in the Sanskrit tradition, there is also a reference to what are known as the Three Turnings of the Wheel of Dharma. And this terminology of Three Turnings of the Wheel of Dharma can be found, for example, in one of the Mahayana sutras, Samdhinirmochana Sutra, Sutra Unraveling the Intent of the Buddha. The Four Noble Truths teaching is identified as the First Turning. Then the Perfection of Wisdom teachings, all of which were given at Vulture’s Peak, are identified as belonging to the Second Turning of the Wheel of Dharma. The Third Turning of the Wheel of Dharma includes the Samdhinirmochana Sutra, which presents a way of interpreting the Perfection of Wisdom teachings. The Perfection of Wisdom teachings at the Second Turning of Wheel of Dharma presents the teaching on actions and characteristics. And the Third Turning of the Wheel of Dharma presents the clear differentiation of the meaning of the second turning. In this particular Samdhinirmochana Sutra, a distinction is made interpreting Buddha’s teaching on emptiness so that emptiness or the absence of identity, is not extended across the board, but is contextually in relation to phenomena that are dependent, that are imputed and then the ultimate nature. That is to say, the teachings on emptiness is presented contextually in relation to different categories of phenomena. This is one of the main texts belonging to the Third Turning of the Wheel. However, there is also a second category of texts belonging to the Third Turning of the Wheel which has to do with teachings on the Buddha Nature, the Tathagatagarbha, and those teachings do not contextualize the teachings of emptiness.
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